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were not willing to lose their well-established positions of attackfrom the regions of the Soul and the acquisition of self-government over Kurmis by purifying the innumerable regions of the Soul While doing this work, the Jinéśvara did not care for misíortunes or for bodily injuries. Such was the admirable activity of his Inner Soul The attainment of victory over Karmas, and the act of destroying their supreme authority is an excellent example of his tyāga dharma (renunciation ).
śramaņa Bhagavā, Mahăvîra has never sanctioned the wrong, hypocritical, and ridiculous practice advocated by some i-e we are also experiencing of jivana-mukta daśa (i state or emancipation while living ) even during our house hoider life. That is not the path of Pure Liberation. Tirthankar as bave never approved it.
For those who are desirous of crossing the Ocean of Samsāra and for those great souls who are eager for the Eternal HappiDess of Mokşa ( Final Emancipation), sudda tyāga dharma (renu. nciation advocated by pure ascetic life) and severe austerities are to be seriously adopted. That pati only is praise worthy. Tirthankara Bhagavā' Sri Sanri-kātha. (16), Tirthankara Bhagavăn Śri Kunthunâiha (17;, and Ticibankara Bhagavān $Aranātha, (18) these three jinéśvaras had immense wealth with supreme authority-as Cakravartins-over six continents during their householder life, but they renounced it, and having led pure ascetic life, they acquired Kévala Jhānit ( Perfect Knowledge) and mitai ned Moksa There are numerous examples of kings, and queens, and their sons and daughters, renouncing the world for the Elevation of their Soul.
Leaving aside all their pre-conceived theories and dogmas, if they dies after Truth or will calmly think with a pure, and un-biased mind, they will undo:ibt:dly see that the path of asceticism adopted by Tirthankaras and its careful observance is the most desirable agent for the Elevation of the Soul.
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